There is a gigantic language of the Biosphere as a whole, in which all
organisms
communicate. That language is a product of the physical geography of the
place. Every breathe gives smell, and each smell has an emotional meaning
creating feeling, creating the quantumized emotions, and the Quantum
Emotions of the Microcosm.Even today, despite the poisoning of nature,
thanks to the economic blight, when one goes into thick forest, or
waterfall etc, and just gets caught under the spell of emotions. One stop
reasoning and just lives in feeling. We ignore the comical aspect of our
education, where we first divorce ourselves from the lesson, to study
scientifically or mechanically. We become the noting and filing clerks. But
Quantum Physics has hit us at the core, making us note the fact, that your
consciousness is the core aspect of every chapter of Quantum Physics or the
Physics of the Microcosm. Ynji 121024
KR: What are the quantum emotions of the microcosm?
COSM is a Sanskrit word entered into English. Pancha
Kosha and Panchabootham are micro and Macro COSM.
{SIVANANDA AND KRISHNANANDA): The Pancha Koshas
by Swami Sivananda
1 I BOW to that Supreme Brahman from whom these five Koshas have
sprung, by whom they are sustained and in whom they are dissolved, who is
Existence, Consciousness and Infinity. Man in essence is the all-pervading
immortal soul. He identifies himself, on account of delusion and ignorance,
with the five illusory Koshas or sheaths, the Annamaya, Pranamaya,
Manomaya, Vijnanamaya, Anandamaya and thinks that he himself is subject to
the various changes. He identifies himself with the Annamaya Kosha or the
physical body and when the physical body is burnt, he thinks himself burnt.
He regards himself black. He becomes attached to son, wife, cattle, wealth,
house, etc., on account of ignorance (Avidya) and thinks himself to be the
owner of them. He thinks that he is a student, a householder, an ascetic
and so on. The body is a product of five elements. It is entirely distinct
from the real Self. The ignorant man is bound to Samsara by mere delusion,
by the false ideas of 'I' and 'mine'.
2 He identifies himself with the Pranamaya Kosha and thinks 'I am
hungry, I am thirsty, I did this action.' The Pranamaya Kosha is quite
foreign to the real Self. He identifies himself with the Manomaya Kosha and
regards himself as the thinker and thinks 'I am angry, I am lustful, I am
greedy.' The Manomaya Kosha is entirely distinct from the real Self of man.
He identifies himself with the Vijnanamaya Kosha and regards himself as the
cogniser and thinks 'I am intelligent, I know everything, I am the
enjoyer.' He identifies himself with the Anandamaya Kosha and feels 'I am
happy.' Both the Vijnanamaya and the Anandamaya Koshas are quite foreign to
the real Self of man.
Just as there is a set of five vessels, one within the other, just as there
are the layers of an onion, so also are these Koshas lying one within the
other. There is a singlet close to the body. Over this there is the shirt,
over the shirt there is the waist-coat, over the waist-coat there is the
coat, over the coat there is the over-coat. Even so the Atman is enveloped
by these five sheaths.
3 Man naturally identifies himself with the Koshas. His intellect
becomes pure through meditation. He develops the faculty of true
discrimination between the real and the unreal, between the permanent and
the impermanent. When he acquires this faculty of discrimination, he
abandons the first Kosha and recedes to the one next behind. He resolves by
meditation each Kosha into what is behind it, till he reaches the innermost
Atman behind the Koshas and then holds on to that Atman alone. Step by step
he abandons one Kosha after another and dissolves all of them and
eventually attains knowledge of unity with Brahman and becomes liberated
from the round of births and deaths. The main object of the Srutis also is
to impart a knowledge of Brahman as the means of attaining the highest goal
or the final emancipation (Moksha).
4 The Annamaya Kosha constitutes the gross physical body. The
Pranamaya, the Manomaya and the Vijnanamaya Koshas constitute the Linga
Sarira or subtle body (astral body). The Anandamaya Kosha constitutes the
causal body (Karana Sarira).The physical body is formed of the essence of
food. The subtle body is formed of unquintuplicated, Apanchikrita or
uncompounded elements. The casual body is formed of Samskaras or Moola
Ajnana (primitive ignorance). The Anandamaya Kosha is the cause for the
subtle and gross bodies or the remaining four sheaths.Birth and death are
the Dharmas (attributes) of the Annamaya Kosha. Hunger and thirst are the
Dharmas of the Pranamaya Kosha. Moha (delusion) and Soka (grief) are the
attributes of the Manomaya Kosha. The Atman is ever pure and unattached. He
is absolutely free from the Shad Urmis or six waves of the ocean of
Samsara, viz., birth, death, hunger, thirst, delusion and grief.The
physical body operates during the waking state. The subtle body functions
during the dreaming state; and the causal body operates during deep-sleep
state. During deep-sleep it is the thin veil of Anandamaya Kosha that
separates the individual soul from the supreme Soul or Brahman.The Sruti
shows with the help of knowledge that the individual soul is identical with
the Brahman who is within and beyond the five sheaths from the Annamaya
(food sheath) down to the Anandamaya (the blissful sheath) and goes on to
extract the kernel within, by divesting it of the five sheaths formed of
ignorance, just as by threshing the many chaff-coverings of Kodrava one
brings to view the grain within.
5 The Pranamaya Kosha or the vital sheath made of Prana, etc.,
ought to be figuratively understood as the molten copper poured into a
crucible. The Pranamaya and the other three Koshas are not made up of a
head, etc. It is better to imagine that these Koshas also are fashioned
after the mould of the physical body, just as the molten metal poured into
a mould takes the form of that mould. This will help the meditation and
discrimination of the four Koshas.
The Annamaya Kosha is permeated by four Koshas, the Pranamaya and the rest.
The Pranamaya Kosha is permeated by three Koshas, the Manomaya by two
Koshas and the Vijnanamaya by one Kosha.
In order to lead the mind which has lost its longing and attraction for
sensual objects to the inner being, which is behind the Annamaya Kosha or
food-sheath, the Sruti explains the nature of Prana and the Pranamaya Kosha
or the vital sheath. Distinct from the food-sheath or the gross physical
body which has been described above, there is the inner Self made of Prana,
falsely imagined to be the Atman like the gross body. The Pranamaya Kosha
is also falsely identified with the real Self or Atman. This self formed of
Prana fills the self which is formed of food-essence, just as the air fills
the bellows.
The Pranamaya Kosha is more subtle than the gross physical sheath. The
vital forces of the Pranamaya Kosha perform the different functions of the
body, viz., digestion, circulation of blood, deglutition, excretion, etc.,
and manipulate the physical body from within. The whole physical body is
pervaded by the Pranamaya sheath. The Pranamaya sheath contains the five
Karma Indriyas or organs of action, viz., organ of speech, hands, feet,
organ of generation and anus. The different limbs of the physical body have
their corresponding parts in the Pranamaya Kosha. Pranamaya Kosha, along
with the mental and intellectual sheaths, forms the subtle body of Linga
Sarira (astral body).
The Pranamaya Kosha is the self that abides in the Annamaya Kosha. This
physical body is mistaken for the pure Atman by false identification on
account of ignorance. The Sruti wants you now to give up the idea that the
body is the Self and take up the idea that the Pranamaya Kosha is the Self.
The mind is taken from the gross body to the subtle Pranamaya sheath. When
the idea that the Pranamaya is the self is deeply ingrained, the illusion
that the Annamaya is one's own self vanishes. Then you begin to feel that
the Annamaya is the body and the Pranamaya is one's own self that abides in
the physical body.
The Manomaya Kosha is made up of Vrittis (Sankalpas or thoughts). It is
subtler than the Pranamaya Kosha. It controls the Pranamaya Kosha. So it is
the inner self of the Pranamaya Kosha.
6 Mind or Manas is that inner sense or internal organ or instrument
consisting of Sankalpa and Vikalpa. It is the seat of volition. Just as the
Annamaya Kosha is made of food-stuff, so also the Manomaya Kosha is formed
of mind-stuff.
Manomaya self is the inner self of the Pranamaya. It permeates the
Pranamaya Kosha. The Pranamaya Kosha is filled by the Manomaya Kosha. The
Manomaya Kosha contains the organs of knowledge (Jnana Indriyas), viz.,
ear, skin, eye, tongue and nose. The real senses are within. What you see
outside the physical eyes, etc., are mere instruments. The Manomaya Kosha
is more subtle and expansive than the Pranamaya Kosha. The Pranamaya Kosha
is more subtle and expansive than the Annamaya Kosha.
The Manomaya Kosha or the mental sheath abides within the Pranamaya Kosha
like the bladder of a football. Through the functioning of the Manomaya
Kosha only you say, I think, I imagine. For the sake of contemplation, it
is said to be of human form made up of five members, viz., head, right
wing, left wing, trunk and tail. Just as the water assumes the shape of the
vessel in which it is kept, just as the melted metal puts on the form of
the mould into which it is poured, so also the human form of the Manomaya
sheath follows that of the Pranamaya.
Vijnanamaya is the determinative knowledge (Nishchaya). This determinative
knowledge (Adhyavasaya) is an attribute (Dharma) of the intellect (Buddhi).
It is the determinative faculty which guides the mind and comes to right
conclusion or determination. When the mind is in a doubt whether to do an
action or not, Vijnanamaya renders help by coming to a determination 'I
must do this.' The sacrificial rites are performed by one, only after
ascertaining their nature from the right sources of knowledge. Vijnana is
the source of all sacrificial rites.
Vijnana or knowledge performs sacrifices, because a man who has knowledge
performs sacrifices with faith, etc. Therefore, knowledge is said to be the
doer. The Buddhi which determines gives sanction and the mind and the
senses work through the gross body. Therefore Vijnana is the real agent.
7 The Sruti says that the Anandamaya self is also an effect. The
Sruti teaches of the Self in his aspect as the enjoyer by Avidya or
ignorance as he identifies himself with the Upadhi or Antahkarana or inner
sense which is of four-fold nature (mind, intellect, memory and egoism).
The Anandamaya is made up of the latent impressions of love and other forms
of happiness. The Anandamaya is the seed-body or causal body (Karana
Sarira). This body functions during deep-sleep the sum total of all causal
bodies of all individual souls constitutes the Upadhi or Maya of Ishvara.
Love (Priya) which springs up at the sight of a beloved son and the like is
the head, as if it were Anandamaya self, because of its pre-eminence or
prominence. It is the Anandamaya self who feels 'I am happy', 'I am the
enjoyer'.All living creatures are endowed with Manomaya, Vijnanamaya and
Anandamaya selves, one abiding within another. The internal permeates the
external self which lies outside. All of them are formed of Akasa and other
elements of matter. All of them exist only by ignorance. They are set up by
Avidya or nescience. They are all possessed of supreme Soul or Brahman who
is everywhere, who is All, who is the cause of Akasa and all the rest, who
is eternal, changeless, self-existent, who is existence, knowledge and
infinity and who is beyond the five sheaths. He is indeed the Self of all.
He alone is verily the Atman.
8 The philosophers of the Lokayata or materialistic school and
the common people take the physical body as the Atman. They are not aware
of the distinction between the body and the Atman. A knowledge of the five
Koshas and the study of the Srutis will open the eyes of these ignorant
persons. The perceiver is distinct from the thing perceived. The sense of
sight is distinct from colour and object of perception. The perceiving
consciousness is the Self. The consciousness is distinct from the body
which is made up of matter. The five Koshas of man are described in order
to destroy the veil of ignorance. Resolve each Kosha into that which
precedes it in evolution, each effect into its immediate cause, till the
ultimate cause is reached. Eventually you will be led to the knowledge of
Brahman, who is beyond cause and effect, who is neither the cause nor the
effect. You will realise the oneness of the individual soul and the supreme
Soul. Maya is the illusory power of Brahman. This is the material cause of
the universe. It is made up of the Gunas, viz., Sattva (purity), Rajas
(passion) and Tamas (darkness). Tamas are the cause of the Annamaya Kosha.
So inertness predominates in this Kosha. It is not endowed with Kriya
Shakti (power of action) or Jnana Shakti (power of cognition). Rajas are
the cause of the Pranamaya Kosha. It is endowed with Kriya Shakti (power of
action). The cause of the Manomaya Kosha is Sattva mixed with Tamas.
Therefore, the Tamasic qualities, hatred etc., are present in the mind. The
cause of the Vijnanamaya is Sattva mixed with Rajas. Therefore, we found an
agency in it the agency. Man as mind and intellect (Buddhi) is a product of
Jnana-Shakti. Through Jnana-Shakti man gets knowledge as to how to possess
the desired objects. Through Kriya Shakti he exerts and possesses the
objects.
So after the kosas are understood whether Macro or Micro, people are
normal when they are aviv kis who would destroy nature; in case they find
out their KOSHAS from the koshas outside, well then they become one with
nature. e may have to accept both is my thinking K Rajaram IRS 121024
On Sat, 12 Oct 2024 at 05:50, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*The Geography of Emotional Symbiosis
>
>
>
> There is Commercial Geography, The Human Geography, The Physical
> Geography, may be many other Geographies, based on the anthropocentric
> angle. But appearing like an ugly wart, we do not have studies of emotions,
> emotional symbiosis among life forms, based on Geography.
>
> Today, it is established that before evolution developed the Cortex, that
> imprisoned perception to the visible spectrum, the human organism, like
> every other organism depended on breathing, smelling and sensing for
> interaction and living in nature. The basis of emotion flow is breathing.
> And we have damned emotions as bias!
>
> The ideal of existence today, is living scientifically with the scientific
> temperament, scientific view etc, which simply means the mechanization of
> perception. We damned the Biosphere as economic resource, without an iota
> of positive feeling.
>
> The Biosphere today, is desperately trying to revive communication based
> on breathing, smelling, hearing and sensing, as a result of which, the
> planet earth will be existing as the Goddess Gaia.
>
> Every organism lives emotionally on the basis of the geography where it is
> living. Every organism has a basic emotional dimension based on the climate
> and topography. Emotions are inhaled as communication and exhaled as
> responses. There is a gigantic language of the Biosphere as a whole, in
> which all organisms’ communicate. That language is a product of the
> physical geography of the place. Every breathe gives smell, and each smell
> has an emotional meaning creating feeling, creating the quantumized
> emotions, and the Quantum Emotions of the Microcosm.
>
> Even today, despite the poisoning of nature, thanks to the economic
> blight, when one goes into thick forest, or waterfall etc, and just gets
> caught under the spell of emotions. One stops reasoning and just lives in
> feeling.
>
> We ignore the comical aspect of our education, where we first divorce
> ourselves from the lesson, to study scientifically or mechanically. We
> become the noting and filing clerks.
>
> But Quantum Physics has hit us at the core, making us note the fact, that
> your consciousness is the core aspect of every chapter of Quantum Physics
> or the Physics of the Microcosm.
>
> YM Sarma
>
> Chat GPT
>
> The essay *"The Geography of Emotional Symbiosis"* by YM Sarma reflects on
> a neglected dimension of human and ecological interaction—the emotional
> symbiosis between life forms and the environments they inhabit. Sarma
> critiques the absence of emotional geography, a discipline that could
> explore how living organisms, including humans, interact emotionally with
> their physical surroundings.
>
>
>
> ### Key Ideas in the Essay:
>
>
>
> 1. **Emotion-Based Communication in Pre-Cortex Humans**:
>
> Sarma suggests that before the development of the cortex, which led
> humans to rely on sight for perception, organisms communicated through
> breathing, smelling, and sensing. These non-verbal cues formed the basis of
> emotional interaction, a process Sarma describes as deeply tied to natural
> surroundings. He sees this sensory communication as a more primal and
> holistic form of living in nature.
>
>
>
> 2. **Mechanization of Perception**:
>
> A central critique in the essay is the way modern science has
> mechanized perception, which Sarma argues has detached humans from the
> emotional and symbiotic connections they once had with the biosphere.
> Modern ideals like the "scientific view" are said to strip away the
> natural, emotional relationships humans used to have with their
> surroundings.
>
>
>
> 3. **Emotional Geography**:
>
> Sarma calls for the recognition of *emotional geography*, where every
> organism, including humans, interacts emotionally with the environment they
> live in. He asserts that geography and climate shape the emotional lives of
> organisms through a language of smells and sensations. This emotional
> communication, Sarma claims, is vital to the symbiotic existence of life
> forms within the biosphere.
>
>
>
> 4. **Reconnecting with Nature**:
>
> The author emphasizes that emotional symbiosis is still accessible in
> undisturbed natural spaces such as forests and waterfalls, where people are
> often overwhelmed by the feelings of connection and awe. These experiences
> bypass rational thought, allowing individuals to live fully in their
> emotions.
>
>
>
> 5. **Quantum Physics and Consciousness**:
>
> Sarma links the ideas of emotional symbiosis to the findings of quantum
> physics, suggesting that consciousness plays a central role in
> understanding the universe at a microscopic level. He implies that
> emotional and conscious experiences should not be separated from scientific
> understanding.
>
>
>
> ### Conclusion:
>
> YM Sarma's essay challenges the mechanistic worldview that dominates
> education and scientific inquiry, proposing a more integrated approach that
> honors emotional and sensory connections with nature. This *"geography of
> emotional symbiosis"* is described as the emotional and environmental
> interconnectedness inherent in all living organisms, which modern society
> has overlooked in its pursuit of progress through economic and
> technological means.
>
>
>
> In the context of broader ecological and philosophical debates, Sarma's
> essay serves as a critique of anthropocentric thinking, emphasizing the
> need for a deeper emotional partnership with nature.
>
>
>
>
>
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